Saturday, 30 September 2017

Equality of lord rudra and lord vishnu in mahabharat

Equality of lord rudra and lord vishnu in mahabharat

Well now we have proceeded towards our main article after pointing out some interpolations from mahabharat and correcting them in the previous article. Here i will give evidence and proofs from mahabharat to show equality between lord rudra and lord narayan.

           HAPPY READING!!!

Vaisampayana continued, "Phalguna then beheld him--Mahadeva--that god of blazing splendour-that wielder of the Pinaka-that one who had his abode on the mountains (of Kailasa)--accompanied by Uma. Bending down on his knee and bowing with his head, that conqueror of hostile cities-the son of Prithaworshipped Hara and inclined him to grace. And Arjuna said, 'O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee.

—— The Mahabharata, Book 3: Vana Parva: Kairata Parva: Section XXXIX

"Sanjaya said, 'Then Partha, with a cheerful soul and joined hands and eyes expanded (in wonder), gazed at the god having the bull for his mark and who was the receptacle of every energy. And he beheld the offerings he made every night to Vasudeva lying by the side of the Three-eyed deity. The son of Pandu then, mentally worshipping both Krishna and Sarva, said unto the latter, 'I desire (to obtain) the celestial weapon.' Hearing these words of Partha desiring the boon he sought, god Siva smilingly said unto Vasudeva and Arjuna, 'Welcome to you, ye foremost of men! I know the wish cherished by you, and the business for which you have come here. I will give you what you wish.

—— The Mahabharata, Book 7: Drona Parva: Abhimanyu-badha Parva: Section LXXXI

You can see that there is clearly written that arjun got all the offerings in right side of rudra that he made to krishna every night.

Vishnu and Agni and Soma became (as already said) the arrow. The universe is said to consist of Agni and Soma. The universe is similarly said to consist of Vishnu. Vishnu is, again, the Soul of the holy Bhava of immeasurable energy. For this the touch of that bow-string became unbearable to the Asuras.

—— The Mahabharata, Book 8: Karna Parva: Section 34

Here vishnu is rudra's soul.

O son of Pandu, Rudra should be known to have always Narayana for his Soul. If that deity of deities, viz., Maheswara, be worshipped, then O Partha, is the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra, again, is my Soul. It is for this that I always adore him.

——  The Mahabharata, Book 12: Santi Parva: Section CCCXLII

Here rudra is vishnu's soul and vishnu is rudra's soul.


Lord narayan is thus dearer to lord shiva that he given him the great boon.

Here is it :-

"Vyasa continued, 'The blue-throated God, of inconceivable soul, that wielder of Pinaka, that divine Lord ever praised by the Rishis, then gave boons unto Vasudeva who deserved them all. The great God said,  'O Narayana, through my grace, amongst men, gods, and Gandharvas, thou shalt be of immeasurable might and soul. Neither gods, nor Asuras, nor great Uragas, nor Pisachas, nor Gandharvas, nor men, nor Rakshasas, nor birds, nor Nagas, nor any creatures in the Universe, shall ever be able to bear thy prowess. No one amongst even the celestials shall be able to vanquish thee in battle. Through my grace, none shall ever be able to cause thee pain by the weapon of thunderbolt or with any object that is wet or dry, or with any mobile or immobile thing. Thou shalt be superior to myself if thou ever goest to battle against me.'

—— The Mahabharata, Book 7: Drona Parva: Drona-vadha Parva: Section CCI

This is the reason why lord krishna was able to destroy the army of bana even when lord rudra was there fighting rudra. because he got the boon that if a battel between narayan and rudra was faught krishna would to be superior in battel than rudra
This is written in mahabharat drona parva section CCI and that is the reason krishna before shooting rudra's arrow shooted him and made rudra yawning for sometime meanwhile he destroyed the army of bana.

** Those who think that god is one and both narayan and rudra are one may skip this article as it is liitle complicated. **


As we know that vishnu and rudra is one. Thenalso people say rudra a vibhooti of narayan from bhagwat geeta as i don't like giving explanations on bhagwat geeta like sacred text but now i have to give one explanation.


We will start from the verse of bhagwat geeta :-

I am Marichi among the Maruts, and the Moon among constellations.    I am the Sama Veda among the Vedas; I am Vasava among the gods; I am the mind among the senses; I am the intellect in (living) beings. I am Sankara among the Rudras.

—— The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXIV (Bhagavad Gita Chapter X)

It says that among eleven rudras krishna is shankar as there are eleven rudras and all have different name mahabharat gives an account of two types of eleven rudras one from harvamsa parva and one from mahabharat. Before it was kapalin who was best among rudras now according to bhagwat geeta he is shankar who is best among rudras thats why krishna says among rudras i am shankar.

For proof click here :- clicking here you can knoledge abou rudras.

Some would be thinking how there are these much rudras ok some time it is called kalpa-bheda (diffences because kalpa of which it is mentioned.)

Ok here is the proof that will clear it:-

Eleven hundred Rudras stood around that Deity of restrained soul and white deeds, then seated upon his bull. All of them were employed in hymning his praises. The Adityas, the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that Lord of the universe by uttering the hymns occurring in the scriptures.

—— The Mahabharata, Book 13: Anusasana Parva: Anusasanika Parva: Section XIV

So here eleven hundred rudras are mentioned.

And here is some more proof:-

O son of Pritha, flowed from this Krishna who is Vishwaksena. The Rudras, the Adityas, the Vasus, the Aswins, the Sadhyas, the Viswedevas, the diverse Maruts, Prajapati himself, the mother of the deities, viz., Aditi, and the seven Rishis, have all sprung from Krishna.

?? The Mahabharata, Book 13: Anusasana Parva: Section CLVIII

See rudras are said to sprung from krishna. Because both lord narayan and lord shiva are said to create The Rudras, the Adityas, the Vasus, the Aswins, the Viswedevas etc.

Likewise the Maruts are the foremost of the Ganas. Surya is the lord of all the planets, and Chandramas of all the constellations. Yama is the lord of the Pitris; Ocean is the lord of all rivers. Varuna is the king of the waters. Indra is said to be the king of the Maruts. Arka is the king of all hot bodies, and Indra of all luminous bodies. Agni is the eternal lord of the elements, and Vrihaspati of the Brahmanas. Soma is the lord of (deciduous) herbs, and Vishnu is the foremost of all that are endued with might. Tashtri is the king of Rudras, and Siva of all creatures.

—— The Mahabharata, Book 14: Aswamedha Parva: Anugita Parva: Section XLIII

And here we can see that Tashtri is the king of rudras and shiva lord of all creatures.

But it is not just for rudras see this verse from bhagwat geeta :- 

I am Vishnu among the Adityas

——The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXIV (Bhagavad Gita Chapter X)

So,vishnu is the local form of narayan just as rudra of shiva.


Some people say that shiva is in the vishwrupa of krishna but it is false because in vedas rudra is praised as having vishwrupa.

Here it is :-

namo virupebhyo vishvarupebhyashcha vo namo

Salutations to you who assume grotesque and monstrous forms and other diverse shapes.

—— sri rudram,anuvaka 4

And in mahabharat also tells what is vishwrupa and declares that shiva is also known as vishwrupa.

Here it is :-

Since by all his acts he performs sacrifices for all and seeks the good of every creature, therefore he is called Siva or the auspicious one. Staying above (in the sky) he burns the lives of all creatures and is, besides,  fixed in a particular route from which he does not deviate. His emblem, again, is fixed and immovable for all time. He is, for these reasons, called Sthanu. He is also of multiform aspect. He is present, past, and future. He is mobile and immobile. For this he is called Vahurupa (of multiform aspect). The deities called Viswedevas reside in his body. He is, for this, called Viswarupa (of universal form).

——The Mahabharata, Book 13: Anusasana Parva: Section CLXI

And yes the reason people call him inside the vishwrupa of krishna is because acharyas like madhavacharya and ramanujacharya gave promenency to the word 'isham' which is an adjective for bramha as bramha is lord of creatures. Rather than that they say that the isham is shiva.
Although isham is between bramha and his lotus seat.

Here is the verse from bhagwat geeta.

अर्जुन उवाचपश्यामि देवांस्तव देव देहेसर्वांस्तथा भूतविशेषसङ्घान्।ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान्।।11.15।।

Arjuna said: My dear Lord Krishna, I see assembled in Your body all the demigods and various other living entities. I see Brahma sitting on the lotus flower, as well as Lord Shiva and all the sages and divine serpents.

Here the line means——bramha who is lord of creatures is sitting on his lotus seat.

This translation is also refferd by the founder of advait vedant - adi shankaracharya.

And also the famous translation of full vyasa mahabharat by kisari mohan gaungoli which is on sacred also writes this :-

"Arjuna said, 'I behold all the gods, O God, as also all the varied hosts of creatures, (and) Brahman seated on (his) lotus seat, and all the Rishis and the celestial snakes. I behold Thee with innumerable arms, stomachs, mouths, (and) eyes, on every side, O thou of infinite forms. Neither end nor middle, nor also beginning of thine do I behold, O Lord of the universe, O thou of universal form.

—— The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXV (Bhagavad Gita Chapter XI)

And other translations of bhagwat geeta on the famous website sacred done by scholar also does not show shiva in vishvrupa of krishna.

Here are those links :-

Here,some may be thinking that what is the matter here? Why some include shiva in krishna vishvrupa and some do not include it.

The reason is the word 'isham'.

The line - ब्रह्माणमीशं कमलासनस्थमृषींश्च सर्वानुरगांश्च दिव्यान्।।11.15।।

Here bramhaisham kamalsansthmrishech

Here the word 'isham' is reffered as shiva. As they think ish as shiva.
Yes the word ishwar refers to shiva and  the word maheshwar means - great ishwar. The word ishan also refers to shiva. And ishan has a connection with word isham.

So,Ishan means the ruler, the god who rules the world. The lord of the universe.

And Isham means rulership or lordship over the unverse.

Here ist the proof :-

"——Duryodhana said, "After the fears of those throngs of the pitris, the gods, and the Rishis had thus been dispelled by that high-souled Deity, Brahman then offered his adorations, unto Sankara, and said these words for the benefit of the universe, ——Through thy favour, O Lord of all, the Lordship of all creatures is mine. Occupying that rank, I have given a great boon to the Danavas. It behoveth none else, save thee, O Lord of the Past and the Future, to destroy those wicked wights that show no regard for any one. Thou O god, art the only person competent to slay the foes of these denizens of heaven that have sought thy protection and that solicit thee. O lord of all the gods, show favour to these. Slay the Danavas, O wielder of the trident. O giver of honours, let the universe, through thy grace, obtain happiness. O Lord of all the worlds, thou art the one whose shelter should be sought. We all seek thy shelter.——

—— The Mahabharata, Book 8: Karna Parva: Section 34

And one more reason is that because, Isham is between the bramha and his lotus seat as given that is the reason it is translated as —— bramha the lord of creatures sitting on his lotus seat.

The translation of madhwacharya is like this ——

I see bramha and shiva who is seated in the lap of lotus seated bramha.

This translation can be said wrong.

As rudra is the partial incration of shiva born to bramha so,that creation may containue. in same way vishnu is the local form of narayan born to aditi. But there is never said that vishnu sits in the lap of kashyap or vishnu sits lap of aditi because he is the god it is just his play and maya. He is god whom every sage including kashyap worships. He was also born to aditi so that to preserve the world till the day of distruction do not come.

Else we know that god is one he performs three different works creation,preservation and distruction in the form of bramha,vishnu and rudra.

As we know the universal form of krishna is the form of the god which is combined form of bramha,vishnu and rudra. As the form of god which creates,preserves and destroy . As bramha is inside the universal form of krishna then the universal form is consist of rudra and vishnu. The word vishnu means who is all prevadable. And rudra is the destroyer. As by showing every thing in him god shows his vishnu form and by showing arjun that everything is destroyed by him the god shows the form of rudra.

Here is the verse from bhagwat geeta :-

Swallowing all these men from every side, thou lickest them with thy flaming mouths. Filling the whole universe with (thy) energy, thy fierce splendours, O Vishnu, are heating (everything). Tell me who thou art of (such) fierce form. I bow to thee, O chief of the gods, be gracious to me. I desire to know thee that art the Primeval One, I do not understand thy action.'  The Holy One said, "I am Death, the destroyer of the worlds, fully developed. I am now engaged in slaying the race of men.

——The Mahabharata, Book 6: Bhishma Parva: Bhagavat-Gita Parva: Section XXXV (Bhagavad Gita Chapter XI)

Here the arjun asks vishnu that who are you? As the god has form of rudra the destroyer of universe.

Here the god says i am death who came for distruction of worlds.

In hindi it is kala or mahakal the great kala or kala
Or the great death/time.
Mahalal is the form of shiva.

And else there question arises how both vishnu and rudra are shown in the universal form as supreme.

The harivamsa of mahabharat gives an thaught on this :-

yathA jale jalaM kShiptaM jalameva tu tadbhavet |rudraM viShNuH praviShTastu tathArudramayo bhavet ||2-125-33

As water that falls on water becomes water, when viShNu enters rudra (shiva), he (viShNu) will become full of rudra (shiva).

agnimagniH praviShTastu agnireva yathA bhavet |tathA viShNuM praviShTastu rudro viShNumayo bhavet ||2-125-34

As fire that enters fire becomes fire, when rudra (shiva) enters viShNu, he (rudra, shiva) will become full of viShNu.

As both the gods are one ,then when vishnu is with rudra then rudra is in his complete form.
Sameway when rudra is with vishnu then vishnu is in his full form this is stated by harivamsa parva of mahabharat as stated above.

Thats why the universal form of krishna is combination of both narayan and rudra. Or it can be said only of krishna because both are one this was only to show the equality of narayan and rudra.


This is from harivamsa parva of  mahabharat. First text that discribes glory of lord krishna even older to bhagwat puran. The text discribes glory of lord krishna and events prior to mahabharat in vishnu parva leaving first parva discribes glory of lord vishnu and leads till the birth of krishna and last parva bhavisya parva also discribes glory of lord krishna,lord vishnu and lord shiva.

Here it begains:-

vaishampAyana uvAchaandhakArIkR^ite loke pradIpte tryambake tathA |na nandI nApi cha ratho na rudraH pratyadR^ishyata ||2-125-1

vaishampAyana said:(O janamejaya!) As the world was immersed in darkness, as the threeeyed lord dazzled, nandi, the chariot as well as rudra (shiva) werenot seen.

dviguNaM dIptadehastu roSheNa cha bAlena cha |tripurAntakaro bANaM jagrAha cha chaturmukhaM ||2-125-2

The destroyer of tripura-s, shiva, who dazzled twice due to anger as well as power, took up a four faced arrow

.saMdadhatkArmukaM chaiva kSheptukAmastrilochanaH |vij~nAto vAsudevena chittaj~nena mahAtmana ||2-125-3

As the three eyed lord placed the arrow on the bow for shooting, the great soul, the son of vasudeva (kR^iShNa), the one who knows the minds (of others), came to know

.jR^imbhaNaM nAma so.apyastraM jagrAha puruShottamaH |haraM saMjR^imbhayAmAsa kShiprakArI mahAbalaH |

The best among men, (kR^iShNa) took up an arrow named jR^imbhaNaM. The one with great power, the one who does things quickly, made hara yawn.

sasharaH sadhanushchaiva harastenAshu jR^imbhitaH||2-125-4samj~nAM na lebhe bhagavAnvijetAsurarakShasAm

hara (shiva) who was with the arrowas well as the bow was made to yawn, the lord, the victor and protector of demons, lost his consciousness.

sasharaM sadhanuShkaM cha dR^iShTvAtmAnaM vijR^imbhitam||2-125-5balonmatto.atha bANo.asau sharvaM chodayate.asakR^it |

Seeing the great soul shiva with arrow as well as the bow yawning, bANa who was excited by his power, prompted sharva (shiva).

tato nanAda bhUtAtmA snigdhagambhIrayA girA ||2-125-6

Then the soul of beings (shiva), shouted in a smooth and deep voice.

pradhmApayAmAsa tadA kR^iShNaH sha~NkhaM mahAbalaH|

Then the highly powerful kR^iShNa blew his conch.

pA~nchajanyasya ghoSheNA shAr~NgavisphUrjitena cha||2-125-7
devaM vijR^imbhitaM dR^iShTvA sarvabhUtAni tatrasuH |

Due to the sound of pA~nchajanya (kR^iShNa's conch) and the sound ofthe bow shAr~Nga and seeing the lord yawning, all the beings becameterrified.

etasminnantare tatra rudrasya pArShadA raNe ||2-125-8mAyAyuddhaM samAshritya pradyumnaM paryavArayan |

During this time, the attendants of shiva, depending on the battle by illusion, surrounded pradyumna in the battle.

sarvAMstu nidrAvashagAnkR^itvA makaraketumAn ||2-125-9dAnavAnnAshayattatra sharajAlena vIryavAn |

The one having fish on his flag, pradyumna made all (demons) enter into the influence of sleep.

Valiant pradyumna destroyed the demons with a group of arrows.pramAthagaNabhUyiShThAMstatra tatra mahAbalAn ||2-125-10

The one with great power, pradyumna destroyed the army fullof oppressing groups there.

tatastu jR^inbhamANasya devasyAkliShTakarmaNaH |jvAlA prAdurabhUdvaktrAddahantIva disho dasha ||2-125-11

As the lord (shiva) who performs difficult tasks yawned, flames came out of his mouth, powerful to burn all the ten directions.

tatastu dharaNI devI pIDyamAnA mahAtmabhiH |brahmANaM vishvadhAtAraM vepamAnAbhyupAgamat||2-125-12

Then the Goddess earth, oppressedby the (battle between) great souls trembled and approached brahmA, the creator of the world and soughtrefuge.

pR^ithivyvAchadevadeva mahAbAho pIDyAmi paramaujasA |kR^iShNarudrabharAkrAntA bhaviShyaikArNavA punaH||2-125-13

Goddess earth said:O the lord of gods! O the one with powerful arms! I am oppressed with high splendor. I am distressed by the battle between kR^iShNa andrudra (shiva). I will again get immersed in the one ocean (ekArNava).

aviShahyamimaM bhAraM chintayasva pitAmaha |laghvIbhUtA yathA deva dhArayeyaM charAcharam||2-125-14

This load is unbearable. O grandfather! Please think about this(and do something) so that the fixed and movable can become light again to enable me to carry them.

tatastu kAshyapIM devIM pratyuvAcha pitAmahaH |muhUrtaM dhArayAtmAnamAshu laghvI bhaviShyasi ||2-125-15

vaishampAyana said:Then the grandfather (brahmA) replied to the Goddess earth (kAshyapI): Bear the load for a moment. The load will soon become light.

vaishampAyana uvAchadR^iShTvA tu bhagavAnbrahmA rudraM vachanamabravIt |

The lord brahmA looked at rudra (shiva) and spoke the following words:

sR^iShTo mahAsuravadhaH kiM bhUyaH parirakShyase ||2-125-16

(Note 1)The destruction of great demons has started now (with your consent).Then why are you protecting them

?na cha yuddhaM mahAbAho tava kR^iShNena rochate |na cha budhyasi kR^iShNaM tvamAtmAnaM tu dvidhA kR^itam||2-125-17

O the one with great arms! I do not like your fighting with kR^iShNa. Also you are not understanding kR^iShNa with your intellect. Your soul is divided in two parts (of which one is kR^iShNa).

tataH sharIrayogAddhi bhagavAnavyayaH prabhuH |pravishya pashyate kR^itsnAMstrI.NllokAnsacharAcharAn ||2-125-18

(vaishampAyana continued: O janamejaya!) When he was advised thus by brahmA, the lord (shiva), the lord who does not have any decline, entered his (own) body by yoga and visualized the entire threeworlds along with all the moving and fixed beings.

pravishya yogaM yogAtmA varAMstAnanuchintayan |dvAravatyAM yaduktaM cha tadanusmR^itya sarvashaH |

shiva, the soul of yoga, entered the state of yoga and thought about theboons he had given earlier (to bANa) and remembered all that he spoke in the city of doors (dvAravati).

jagAda nottaraM kiMchinnivR^itto.asau bhavattadA||2-125-19

(Considering all this) he (shiva) did not say anything in answer. Then he(shiva) retreated from the battle.

AtmAnaM kR^iShNayonisthaM pashyata hyekayonijam |tato niHsR^itya rudrastu nyastavAdo.abhavanmR^idhe||2-125-20

Then rudra (shiva) who is born froma single source, realized his own soul as the soul of kR^iShNa (brahma - the ultimate soul). Then rudra (shiva), without any argument, retreated from the battle (with kR^iShNa).

brahmANaM chAbravIdrudro na yotsye bhagavanniti |kR^iShNena saha sa~NgrAme laghvIbhavatu medinI ||2-125-21

Then rudra (shiva) told brahmA: O lord! I will not fight the battle with kR^iShNa. Let the earth become light.

tataH kR^iShNo.atha rudrashcha pariShvajya parasparam |parAM prItimupAgamya sa~NgrAmAdapajagmatuH||2-125-22

Then kR^iShNa and rudra embracedeach other. They became highly pleased with each other and both retreated from the battle field.

na cha tau pashyate kechidyoginau yogamAgatau |eko brahma tathA kR^itvA pashya.NllokAnpitAmahaH||2-125-23

No one else could realize that both kR^iShNa and shiva are one with yoga. Only the grandfather brahma who has seen the world has made them so, realized them as one.

uvAchaitatsamuddishya mArkaNDeyaM sanAradam |pArshvasthaM paripaprachCha j~nAtvA vai dIrghadarshinam||2-125-24

Immediately brahmA spoke about this to mArkaNDeya and nArada, who were nearby, knowing that they are endowed with a vision for future.

pitAmaha uvAchamandarasya gireH pArshve nalinyAM bhavakeshavau |rAtrau svapnAntare brahmanmayA dR^iShTau harAchyutau ||2-125-25

grandfather (brahmA) said:O those with the soul of brahman (O mArkaNDeya and nArada)! I saw both bhava (shiva) and keshava (kR^iShNa), hara (shiva) and the onenot having any decline (kR^iShNa), in a dream, in the night near a lake by the side of mountain mandara.

haraM cha harirUpeNa hariM cha hararUpiNam |sha~NkhachakragadApANiM pItAmbaradharaM haram||2-125-26

I saw hara (shiva) in the form of hari (kR^iShNa - viShNu) and hari (kR^iShNa - viShNu) in the form of hara (shiva). hara (shiva) was seen as holding the conch, chakra, mace and wearing a yellow garment (like viShNu).

trishUlapaTTishadharaM vyAghracharmadharaM harim |garuDasthaM chApi haraM hariM cha vR^iShabhadhvajam ||2-125-27

I saw hari (kR^iShNa - viShNu) holding the trident, three point spear and wearing the tiger skin. hara (shiva) was mounted on garuDa and hari (kR^iShNa - viShNu)was having the flag of the bull.

vismayo me mahAnbrahmandR^iShTvA tatparamAdbhutam |etadAchakShva bhagavanyAthAtathyena suvrata||2-125-28

O those with the soul of brahman (O mArkaNDeya and nArada)! Seeing that most superior wonder, I was wonderstruck. O lord! O the one who observes good penances! Please describe the secret of this inthe proper way.

mArkaNDeya uvAchashivAya viShNurUpAya viShNave shivarUpiNe |yathAntaraM na pashyAmi tena tau dishataH shivam ||2-125-29

mArkaNDeya said:I do not see any difference between shiva in the form of viShNu and viShNu in the form of shiva. They provide auspiciousness to the world.

anAdimadhyanidhanametadakSharamavyayam |tadeva te pravakShyAmi rUpaM hariharAtmakam ||2-125-30

I proclaim that the form with the soul of hari (viShNu) and hara (shiva) has no beginning, middle and end (destruction). This form is imperishable and having no decline.

yo viShNuH sa tu vai rudro yo rudraH sa pitAmahaH |ekA mUrtistrayo devA rudraviShNupitAmahAH||2-125-31

The one who is viShNu is shiva himself. The one who is shiva is thegrandfather. The manifestation is one for the three lords, rudra (shiva), viShNu (kR^iShNa) and the grandfather (brahmA).

varadA lokakartAro lokanAthAH svayaMbhuvaH |ardhanArIshvarAste tu vrataM tIvraM samAsthitAH ||2-125-32

They provide boons, they are the creators of the world, they are lords of the world, they are born from themselves, they are the half woman-man lord, observing severepenances.

yathA jale jalaM kShiptaM jalameva tu tadbhavet |rudraM viShNuH praviShTastu tathArudramayo bhavet ||2-125-33

As water that falls on water becomes water, when viShNu enters rudra (shiva), he (viShNu) will become full of rudra (shiva).

agnimagniH praviShTastu agnireva yathA bhavet |tathA viShNuM praviShTastu rudro viShNumayo bhavet ||2-125-34

As fire that enters fire becomes fire, when rudra (shiva) enters viShNu, he (rudra, shiva) will become full of viShNu.

rudramagnimayaM vidyAdviShNuH somAtmakaH smR^itaH |agnIShomAtmakaM chaiva jagatsthAvaraja~Ngamam||2-125-35

Remember that rudra (shiva) has the soul of fire and viShNu has the soul of soma (nectar, moon). All theworld including the fixed and movable beings have the combinedsouls of fire and soma (shiva and viShNu).

kartArau chApahartArau sthAvarasya charasya tu |jagataH shubhakartArau prabhaviShNU maheshvarau||2-125-36

Splendorous viShNu and the great lord (shiva) - both do good for the world. They are the creators as wellas the destroyers of the fixed and moving beings.

kartR^ikAraNakartArau kartR^ikAraNakArakau |bhUtabhavyabhavau devau nArAyaNamaheshvarau ||2-125-37

Both the lords, nArAyaNa (viShNu) and the great lord (shiva) are the creators of the creation and reason.They are the creators of all beings. Both of them are the past, future and the present.[jagataH pAlakAvetAvetau sR^iShTikarau smR^itau] |[They are remembered as the sustainers and the creators of the world.

]ete chaiva pravarShanti bhAnti vAnti sR^ijanti cha |etatparataraM guhyaM kathitaM te pitAmaha ||2-125-38

They alone cause the rain in the world , light up the world (as sun), move in the world (as wind) and create the world. O grandfather! I have described the highest secret to you.yashchainaM paThate nityaM yashch

ainaM shR^iNuyAnnaraH |prApnoti paramaM sthAnaM viShNurudraprasAdajam||2-125-39

The man who studies this daily and the one who hears it (daily) will ultimately attain the highest place due to the pleasure of viShNu and rudra.

devau hariharau stoShye brahmanAsaha sa~Ngatau |etau cha paramau devau jagataH prabhavApyayau ||2-125-40

I worship the lords hari (viShNu) and hara (shiva) along with brahmA.They are the supreme lords, responsible for the creation and destruction of the world.

rudrasya paramo viShNurviShNoshcha paramaH shivaH |eka eva dvidhA bhUto loke charati nityashaH ||2-125-41

The supreme lord of rudra (shiva) isviShNu and the supreme lord of viShNu is shiva (rudra). The same lord is moving in the world always in two forms.

na vinA sha~NkaraM viShNurna vinA keshavaM shivaH |tasmAdekatvamAyAtau rudropendrau tu tau purAva

viShNu does not exist without sha~Nkara (shiva) and shiva does not exist without keshava (viShNu). Hence, rudra (shiva) and upendra (kR^iShNa - viShNu) have attained oneness, since long before.namo rudrAya kR^iShNAya namaH saMhatachAriNe ||2-125-42

I bow to rudra (shiva). I bow to kR^iShNa. I bow to the one moving in the combined form.

namaH ShaDardhanetrAya sadvinetrAya vai namaH |namaH pi~NgalanetrAya padmanetrAya vai namaH||2-125-43

I bow to the one having half of six (three) eyes (shiva). I bow to the one having two eyes (viShNu). I bowto the one having reddish brown eyes (shiva). I bow to the one having eyes as beautiful as the lotusflower (viShNu).

namaH kumAragurave pradyumnagurave namaH |namo dharaNIdharAya ga~NgAdharAya vai namaH||2-125-44

I bow to the preceptor (shiva) of kumara (subrahmaNya). I bow to the preceptor of pradyumna (kR^iShNa - viShNu). I bow to the one who holds the earth (viShNu). I bow to the one who carries ga~Nga (shiva).

namo mayUrapichChAya namaH keyUradhAriNe |namaH kapAlamAlAya vanamAlAya vai namaH ||2-125-45

I bow to the one who wears peacock feather (kR^iShNa - viShNu). I bow to the one having bracelets of serpents (shiva). I bow to the one wearing a garland of skulls (shiva). I bow to the one wearing a garland of forest flowers (viShNu).

namastrishUlahastAya chakrahastAya vai namaH |namaH kanakadaNDAya namaste brahmadaNDine ||2-125-46

I bow to the one holding the trident(shiva). I bow to the one holding thechakra (viShNu). I bow to the one holding the golden staff (viShNu). I bow to the one holding the staff of brahma (shiva).

namashcharmanivAsAya namaste pItavAsase |namo.astu lakShmIpataye umAyAH pataye namaH ||2-125-47

I bow to the one wearing the tiger skin (shiva). I bow to the one wearing the yellow dress. I bow to the husband of lakShmI (viShNu). I bow to the husband of umA (shiva).

namaH khaTvA~NgadhArAya namo musaladhAriNe |namo bhasmA~NgarAgAya namaH kR^iShNA~NgadhAriNe ||2-125-48

I bow to the one holding a staff with skull on top (khaTvA~Nga) (shiva). I bow to the one holding themace (balarAma - viShNu). I bow to the one who smears ashes on the body (shiva). I bow to the one having a dark body (kR^iShNa - viShNu).

namaH shmashAnavAsAya namaH sAgaravAsine |namo vR^iShabhavAhAya namo garuDavAhine ||2-125-49

I bow to the one who lives in the burial places (shiva). I bow to the one who lives in the ocean (viShNu).I bow to the one having he bull as his vehicle (shiva). I bow to the one having garuDa as his vehicle (viShNu).

namastvanekarUpAya bahurUpAya vai namaH |namaH pralayakartre cha namastrailokyadhAriNe ||2-125-50

I bow to the one having not one (many) form (viShNu). I bow to the one having numerous forms (shiva).I bow to the creator of deluge (shiva). I bow to the one who holds the three worlds (viShNu).

namo.astu saumyarUpAya namo bhairavarUpiNe |virUpAkShAya devAya namaH saumyekShaNAya cha ||2-125-51

I bow to the one having a gentle form (viShNu). I bow to the one having a terrible form (shiva). I bowto the lord who is diversely eyed (shiva). I bow to the one having a gentle look.

dakShayaj~navinAshAya balerniyamanAya cha |namaH parvatavAsAya namaH sAgaravAsine ||2-125-52

I bow to the destroyer of the sacrifice of dakSha (shiva). I bow to the one who bound bali (vAmana - viShNu). I bow to the one who resides on the mountain (shiva). I bow to the one who resides in the ocean (vishNu).

namaH suraripughnAya tripuraghnAya vai namaH |namo.astu narakaghnAya namaH kAmA~NganAshine ||2-125-53

I bow to the slayer of the enemies of deva-s (viShNu). I bow to the slayer of tripura-s (shiva). I bow to the slayer of naraka (kR^iShNa - viShNu). I bow to the one who destroyed the limbs (and body) of kAma (shiva).

namastvandhakanAshAya namaH kaiTabhanAshine |namaH sahasrahastAya namo.asa~NkhyeyabAhave||2-125-54

I bow to the slayer of andhaka (shiva). I bow to the slayer of kaiTabha (viShNu). I bow to the one having thousand arms (viShNu). I bow to the one having many arms (shiva).

namaH sahasrashIrShAya bahushIrShAya vai namaH |dAmodarAya devAya mu~njamekhaline namaH||2-125-55

I bow to the one having thousand heads (viShNu). I bow to the one having many heads (shiva). I bow to lord dAmodara (kR^iShNa - viShNu).I bow to the lord wearing garland ofgrass on his waist.

namaste bhagavanviShNo namaste bhagava~nChiva |namaste bhagavandeva namaste devapUjita ||2-125-56

O lord viShNu! I bow to you. O lord shiva! I bow to you. O lord! I bow toyou. O lord who is worshipped by the gods! I bow to you.

namaste sAmabhirgIta namaste yajubhiH saha |namaste surashatrughna namaste surapUjita |

O lord who is praised by the verses of sAma! I bow to you. O lord who is praised by the verses of yajus! I bow to you. I bow to you! O slayer of the enemies of deva-s! O the one who is worshipped by deva-s! I bow to you.

namaste karmiNAM karma namo.amitaparAkrama |hR^iShIkesha namaste.astu svarNakesha namo.astu te||2-125-57

I bow to the lord who is the action of the performers. I bow to the onehaving unlimited valiance! O the lord of senses (viShNu)! I bow to you. O the one with golden hair (shiva)! I bow to you.

imam stavaM yo rudrasya viShNoshchaiva mahAtmanaH |sametya R^iShibhiH sarvaiH stutau stauti maharShibhiH ||2-125-58

This hymn of the great souls, rudra (shiva) and viShNu is recited by all sages. This hymn is sung by all the great sages such as,

vyAsena vedaviduShA nAradena chadhImatA |bhAradvAjena gargeNa vishvAmitreNa vai tathA||2-125-59

vyAsa, the expert of veda-s, nAradahaving intellect, bhAradvAja, garga as well as

,agastyena pulastyena dhaumyena cha mahAtmanA |

and also the great souls agastya, pulastya and dhaumya.

ya idaM paThate nityaM stotraM hariharAtmakam ||2-125-60 arogA balavAMshchaiva jAyate nAtra saMshayaH |

Those who study this hymn of hari (viShNu) and hara (shiva) daily will become free of any disease and also will become strong. There is nodoubt.

shriyaM cha labhate nityaM na cha svargAnnivartate ||2-125-61aputro labhate putram kanyA vindati satpatim |

They will always obtain prosperity. They will never be turned away from heaven. The childless will get children and maiden will get a goodhusband.

gurviNI shR^iNute yA tu varaM putraM prasUyate ||2-125-62

If a pregnant woman hears this hymn, she will deliver a best son.

rAkShasAshcha pishAchAshcha vighnAni cha vinAyakaH |bhayaM tatra na kurvanti yatrAyaM paThyate stavaH ||2-125-63

Demons, imps, obstacles and also vinAyaka will not create any fear where this hymn is recited.

iti shrImahAbhArate khileShu harivaMshe viShNuparvaNi hariharAtmakastavo nAma pa~nchaviMshatyadhikashatatamo.adhyAyaH

Thus this is the one hundred and twenty fifth chapter of viShNuparva, harivaMsha, khila of mahabhArata, fighting stops between rudra and KR^iShNa and Hymn to hari-hara.